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Matt Perry

2 Mutinous emotion The emotions of mutineers contributed to their subjectivity ‘from the inside out’, being their inner responses to the world around them, forming a circuit with their sensory experience and shaping the way that they interacted with their environment.1 The passage of time and the selection of words mediated the raw emotion of the mutiny, rendering historical analysis a fragile business. The difficulties of reading emotions from their retrospective literary expression notwithstanding, certain emotions emerge during the process of revolt with

in Mutinous memories
Rob Boddice

things are . It enables us to ask ‘why?’ and ‘for how long?’ It permits us to posit other ways for things to be. Enter the history of emotions and a curious challenge. In general, and with some notable exceptions, historians have steered clear of historicising the human being itself. 1 Humans have been actors in shifting historical scenery, and it has sufficed to analyse that scenery and the drama within it. This has been at odds with the aforementioned tendency to reject what is . If historians have tended to reject transhistorical universals, they

in The history of emotions
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Anna Green and Kathleen Troup

From the late twentieth century, historians have combined theoretical perspectives to tackle new topics or to revisit the old. One such amalgamation occurred in the history of emotions, in which historians have integrated ideas derived from psychology, sociology, anthropology, linguistics, and cultural studies. The Dutch medievalist Johan Huizinga (writing in 1919), the sociologist Norbert Elias (1939) and the Annaliste Lucien Febvre (1941) are frequently discussed as founders of emotions history. While Febvre made a general plea for the historical

in The houses of history
Leonie Hannan

5 Connecting reason and emotion W riting, like reading, was an activity that held a magnetic draw for some women of this period. Writing could be a strong impulse, a necessity that kept the mind free, the thoughts flowing and the writer psychologically stable. Eighteenth-century correspondents commonly spent many lines of ink on the very subject of how writing letters to their friends acted as an emotional salve. As Femke Molekamp has argued, ‘the lived approach to emotional life as expressed, and indeed negotiated, within a given relationship in correspondence

in Women of letters
Laurence Lux-Sterritt

5 • Taming worldly emotions and appetites In his Poetics, Aristotle (383–322 BC) stated that passions were an intrinsically human trait and could not be ignored; he c­ onsidered that, although some passions could be harmful, others might be acceptable in a good and virtuous life. Yet such was not the general view in seventeenth-century Europe. Early modern authors were more receptive to the Stoicism of Cicero (106–43 BC) and Seneca (c. 1–45) and to their much harsher judgement of pathos as perturbation, giving emotions a much more negative and disruptive

in English Benedictine nuns in exile in the seventeenth century
Author: Rob Boddice

The history of emotions is the first accessible textbook on the theories, methods, achievements, and problems in this burgeoning field of historical inquiry. Historians of emotion borrow heavily from the disciplines of anthropology, psychology, philosophy and neuroscience, and stake out a claim that emotions have a past and change over time. This book introduces students and professional historians to the main areas of concern in the history of emotions, discussing how the emotions intersect with other lines of historical research relating to power, practice, society and morality. Providing a narrative of historical emotions concepts, the book is the go-to handbook for understanding the problems of interpreting historical experience, collating and evaluating all the principal methodological tools generated and used by historians of emotion. It also lays out an historiographical map of emotions history research in the past and present, and sets the agenda for the future of the history of emotions. Chiefly centring on the rapprochement of the humanities and the neurosciences, the book proposes a way forward in which disciplinary lines become blurred. Addressing criticism from both within and without the discipline of history, The history of emotions offers a rigorous defence of this new approach, demonstrating its potential to lie at the centre of historiographical practice, as well as the importance of this kind of historical work for our general understanding of the human brain and the meaning of human experience.

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Performing embodiment, emotion and identity in Ireland, 1800-45
Author: Katie Barclay

Men on trial explores how the Irish perform ‘the self’ within the early nineteenth-century courtroom and its implications for law, society and nation. The history of masculinity is now a burgeoning field, as the way men created and understood their identities is explored in different contexts, from marriage to the military, and with increasing nuance. This monograph contributes to this discussion through an exploration of how men from different social groups created, discussed and enacted manliness in the context of the Irish justice system. Drawing on new methodologies from the history of emotion, as well as theories of performativity and performative space, it emphasises that manliness was not simply a cultural ideal, but something practised, felt and embodied. Moving through courtroom architecture to clothing, displays of emotion, speech-making, storytelling, humour and character, Men on trial explores how, through its performance, gender could be a creative dynamic in productions of power, destabilising traditional lines of authority. Targeted at scholars in Irish history, law and gender studies, this book argues that justice was not simply determined through weighing evidence, but through weighing men, their bodies, behaviours and emotions. In a context where the processes of justice were publicised in the press for the nation and the world, manliness and its role in the creation of justice became implicated in the making of national identity. Irish character was honed in the Irish court and through the press.

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Rob Boddice

place within the corpus of masculinity studies, for the historian is not only trying to get at what the actors thought, but also at the structural element that the actors could not necessarily see. An essential part of such an approach is the acknowledgement that masculinity is not a fixed category, but a fluid one. Despite this, we should reserve a degree of circumspection with regard to the word ‘emotion’. Why? Some historians of emotion, among them Nicole Eustace and Barbara Rosenwein, have no problem in using the word ‘emotion’ as a master category. They

in The history of emotions
Affective piety in the eleventh-century monastery of John of Fécamp
Series: Artes Liberales
Author: Lauren Mancia

Scholars of the Middle Ages have long taught that highly emotional Christian devotion, often called ‘affective piety’, originated in Europe after the twelfth century, and was primarily practised by late medieval communities of mendicants, lay people, and women. As the first study of affective piety in an eleventh-century monastic context, this book revises our understanding of affective spirituality’s origins, characteristics, and uses in medieval Christianity.

Emotional monasticism: Affective piety at the eleventh-century monastery of John of Fécamp traces the early monastic history of affective devotion through the life and works of the earliest-known writer of emotional prayers, John of Fécamp, abbot of the Norman monastery of Fécamp from 1028 to 1078. The book examines John’s major work, the Confessio theologica; John’s early influences and educational background in Ravenna and Dijon; the emotion-filled devotional programme of Fécamp’s liturgical, manuscript, and intellectual culture, and its relation to the monastery’s efforts at reform; the cultivation of affective principles in the monastery’s work beyond the monastery’s walls; and John’s later medieval legacy at Fécamp, throughout Normandy, and beyond. Emotional monasticism will appeal to scholars of monasticism, of the history of emotion, and of medieval Christianity. The book exposes the early medieval monastic roots of later medieval affective piety, re-examines the importance of John of Fécamp’s prayers for the first time since his work was discovered, casts a new light on the devotional life of monks in medieval Europe before the twelfth century, and redefines how we should understand the history of Christianity.

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Rob Boddice

History departments around the world appear to have taken the ‘emotional turn’. 1 In the last decade, an astonishing number of books and articles, as well as centres for research, have appeared specifically to address emotions in history. 2 There are already a number of theoretical and methodological tools, generated by historians, that address what emotions are and what historians should do with them. Historians of emotions have engaged with – sometimes borrowing, sometimes abusing – other disciplines, most notably anthropology and the

in The history of emotions